Muhammad: Seal of the Prophets (Regulation of Fighting IV)

Muhammad Zafrulla Khan

In the time of the Holy Prophet, the Arab method of fighting a battle was that when the opposing forces had been drawn up in battle array, individual champions challenged their opposite numbers from among the enemy to single combat. After these combats, battle was joined on a large scale. Fighting was carried on on foot or on horseback, the latter was preferred on account of greater manoeuvrability. Camels were used as a facility for journeying or for the carriage of equipment and provisions. The weapons normally used were swords, spears and bows and arrows. Shields and armour and helmets were used for protection. Some tribes also employed a catapult for shooting stones at the enemy. The Holy Prophet also employed it during the siege of Taif.

Muhammad: Seal of the Prophets (Regulation of Fighting III)

Muhammad Zafrulla Khan

On one occasion the Holy Prophet, peace be on him, organized a scouting party of eight Emigrants drawn from various tribes of Quraish and appointed Abdullah bin Jahsh as their leader. In order to keep their objective secret, lest knowledge of it should reach Quraish, he did not disclose it even to the leader of the party, who was given his directions in a sealed cover, which he was instructed to open and read after having travelled for two days in the direction of Mecca. When Abdullah opened the cover in accordance with his instructions, he found that the Holy Prophet had directed: ‘Proceed to Nakhlah, between Mecca and Taif, and there keep track of the movements of Quraish and inform me of them.’ He was also directed that if any of his companions, on discovering the objective of the party, should be reluctant to continue with it, he should be permitted to return. Abdullah announced these directions to his companions and they all expressed their willingness cheerfully to carry out the directions. The party then proceeded towards Nakhlah. In the course of the journey the camel that S’ad bin Abi Waqqas and Utba bin Ghazwan had been riding strayed away and they went in search of it and were thus separated from their companions and were not able to rejoin them. The party arrived at Nakhlah and busied themselves as they had been directed. A few days later they encountered a small caravan of Quraish on its way from Taif to Mecca.

Muhammad: Seal of the Prophets (Regulation of Fighting II)

Muhammad Zafrulla Khan

Bokhari, Muslim and Abu Dawood have reported that the Holy Prophet directed: Do not be eager for confrontation with the enemy and seek peace and security from Allah. But when you happen to be confronted by the enemy, be steadfast.

4. When the Holy Prophet learnt that any tribe or clan was preparing to invade Medina, he would lead a force against it or dispatch a force under the leadership of someone else to take suitable action to put an end to their intended aggression. Muslim, Abu Dawood and Tirmidhi have reported on the authority of Bareedah: ‘The Holy Prophet’s directions to the leader of an expedition used to be: “When you are confronted with the enemy, offer them the choice of three conditions. If they accept, then refrain from taking any action against them. First, call on them to embrace Islam. Should they agree, accept their offer and hold your hand from them. Next, invite them to migrate to Medina and tell them that if they do so they shall enjoy the same rights as the Emigrants and will have the same obligations as those of the Emigrants. Should they not be willing to migrate, tell them that they would be treated as Muslims but would not have the rights of the Emigrants as those can be acquired only by striving in the cause of Allah. If they reject your invitation to embrace Islam, call on them to submit to the Islamic state and agree to pay the tax. Should they accept, hold your hand and do not fight them. If they reject all your offers, then fight them in the name of Allah.”’

Muhammad: Seal of the Prophets (Regulation of Fighting I)

Muhammad Zafrulla Khan  

In Medina the Muslims found themselves in a very precarious and unenviable situation. Their security was threatened not only by Quraish, who had put a price on the head of the Holy Prophet, peace be on him, and had followed this up by serving an ultimatum, through Abdullah bin Ubayy, that unless the Holy Prophet was expelled from Medina, they would invade Medina in full strength and slaughter all the men in it and enslave all the women; but they were not secure against the machinations of the disaffected in Medina, and had to be wary of the Jews. Quraish had declared war upon the Holy Prophet and the Muslims and all those who might support them. The state of war thus initiated continued over six years and was interrupted only by the Truce of Hudaibiyya in the sixth year. Less than two years later Quraish committed a glaring breach of the Truce and hostilities broke out again which were terminated only when the greater part of the peninsula had acknowledged the supremacy of the Islamic state and had submitted to it.

In view of the ultimatum of Quraish, the Muslims were accorded divine permission to take up arms in their defence and in the defence of their faith:

Muhammad: Seal of the Prophets (Migration III)

Muhammad Zafrulla Khan
The Salat had been made obligatory while the Holy Prophet was still in Mecca, but except in the case of the Maghrib prayer service, which comprised three raka’as, the other services comprised only two raka’as. After the Migration to Medina the Holy Prophet, under divine direction, prescribed four raka’as for the three services other than Fajr and Maghrib, except that the old system continue in respect of services during a journey.

The Holy Prophet, peace be on him, laid the greatest stress, of all forms of worship, on the Salat. He observed that during the Salat a worshipper is in communion with his Maker. In his own case he was so fond of Salat that in addition to the five prescribed services he stood in Prayer for a long time in Tahajjud, after midnight, so that sometimes his feet would become swollen. He often observed that the Salat was the greatest comfort of his soul.

Muhammad: Seal of the Prophets (Migration II)

Muhammad Zafrulla Khan

Shortly after parting from Suraqa, the party encountered Zubair bin Awam, who was returning to Mecca with a small party of Muslims after a trading journey to Syria. Zubair presented a suit of white garments to the Holy Prophet and another to Abu Bakr, and submitted that he would soon return from Mecca and join them in Yathrab. Of other people whom they encountered during the rest of their journey, many who knew Abu Bakr recognized him and inquired from him who was the person who was riding ahead of him. Abu Bakr would reply, ‘He is the one who shows me the way,’ meaning, that he was his spiritual preceptor, but the inquirers understood that he was some person whom Abu Bakr had taken with him as his guide.

After journeying for eight days the party approached Yathrab. The Muslims in Yathrab had learnt that the Holy Prophet had set out from Mecca on his way to Yathrab. For some days they had been coming out of Yathrab to welcome him, but after waiting for him through the forenoon they went back disappointed. On the day of his arrival, they had just returned to their homes when they heard a Jew, who was for some reason standing at a height, and who perceived the Holy Prophet and his companions approaching in the distance, call aloud, ‘O ye Arabs, the one you have been awaiting is approaching.’ On hearing this the Muslims were overjoyed, and, taking up their arms in a hurry, emerged from the city to welcome the illustrious traveller.

When Ansar had the first glimpse of the Holy Prophet, their joy knew no bounds. They felt that on them had been bestowed all the blessings of the here and the hereafter. Bokhari has reported Braa bin Aazib as saying that on no other occasion did he behold Ansar exhibiting such spontaneous joy as they did on the arrival of the Holy Prophet in Yathrab. Tirmidhi and Ibn Majah have reported Ans bin Malik as saying: ‘The day the Holy Prophet arrived in Medina we perceived as if the city had been illumined, and on the day that he died it seemed to us that we had never seen Medina so dark.’

Muhammad: Seal of the Prophets (Migration I)

Muhammad Zafrulla Khan
This was the turning point in the life of the Holy Prophet, peace be on him, and in the history of Islam and the world. The Holy Prophet was deeply attached to Mecca where he had been born and spent more than half a century of his life. Here he had married, and had children, and here he had received the divine command to wipe out idolatry and call mankind to the worship of One God. It is true that he and those who identified themselves with his cause had endured great hardships in Mecca for the sake of their faith. But they had been sustained by God’s repeated assurances of support and ultimate triumph. They bore the severest persecution cheerfully and with steadfastness, and for all of them who had been left in Mecca after the two migrations to Abyssinia, the final departure from Mecca was a wrench. But God’s will was their supreme law, and giving effect to it was their greatest pleasure.

Hitherto, the precepts of Islam had been few and simple but they had wrought a marvellous and mighty work. Never had man witnessed the like arousing of spiritual life, and faith that suffered sacrifice and took joyfully the sacrifice of all for the sake of conscience.

From time beyond memory, Mecca and the whole peninsula had been steeped in spiritual torpor. The people were sunk in superstition, cruelty and vice. It was common practice for the eldest son to take to wife his father’s widows, whom he inherited with the rest of the estate. Pride and poverty had introduced among them the crime of female infanticide. Their religion was a gross idolatry; and their faith the dark superstitious dread of unseen beings whose goodwill they sought to propitiate and whose displeasure to avert, rather than belief in an over-ruling Providence. The life to come, and retribution of good and evil as motives of action were practically unknown.

Muhammad: Seal of the Prophets (Steadfastness II)

 by: Muhammad Zafrulla Khan 

The situation of the Byzantines at the time when this revelation was received was considered so hopeless by Quraish that one of them laid a wager with Abu Bakr that this prophecy would not be fulfilled. But all expectations of Quraish, both with regard to the Byzantines and the Muslims, were frustrated and disappointed by the subsequent victory of the Byzantines, and the decisive and shattering defeat of Quraish in the battle of Badr.

About the same time, the Holy Prophet was vouchsafed a revelation that indicated that he would have to migrate from Mecca, but that God Almighty would restore him to Mecca in triumph. The words of the revelation were: ‘He Who has made the teaching of the Quran obligatory on thee, will most surely bring thee back to the place of resort’ (28:86). This also was a double prophecy of grand import, which was fulfilled in an extraordinary manner.

Muhammad: Seal of the Prophets (Steadfastness I)

 By: Muhammad Zafrulla Khan 

Having met with disappointment and frustration in every direction, the Holy Prophet, peace be on him, made up his mind to proceed to Taif and invite its people to Islam. Taif is a well-known city, distant about forty miles from Mecca to the southeast. It was the home of Banu Thaqeef. It was a rival city to Mecca and many influential and wealthy persons lived in it. Meccans also acknowledged its importance. This is affirmed by the Holy Quran, where it is said: ‘They ask: Why was not this Quran sent down to some great man of the two cities, meaning Mecca or Taif?’ (43:32)

Muhammad: Seal of the Prophets (Persecution II)

 By: Muhammad Zafrulla Khan 


Hamzah was an uncle of the Holy Prophet, peace be on him, and was very fond of him. He was accustomed to spending his day in hunting. On returning to Mecca in the late afternoon he would perform a circuit of the Ka’aba and would look in at the small parties of Quraish who generally met in the courtyard of the Ka’aba at that time of the day, and then return home. One day, on his return from hunting, one of his maids said to him, ‘Abul Hikam (Abu Jahl) has just been reviling your nephew Muhammad, who did not say a word in reply.’ Hamzah was greatly agitated on hearing this and, after performing a circuit of the Ka’aba, he advanced towards the party among whom Abu Jahl was seated, struck him with force on the head with his bow and said: ‘I have just heard that you have been reviling Muhammad. Now, listen. I also follow the religion of Muhammad, and say the same as he says. If you consider yourself a brave man, now is the time for you to speak up boldly.’ The companions of Abu Jahl stood up in his support and some grave incident might have ensued, but Abu Jahl was affected by the bravery and daring of Hamzah and restrained his companions, saying, ‘There is reason for Hamzah to be upset, for I have indeed been at fault.’ Thus the matter went no further.

Muhammad: Seal of the Prophets (Persecution I)

 By: Muhammad Zafrulla Khan

When the sufferings and tribulations of the Muslims at the hands of Quraish reached their limit, the Holy Prophet directed that those of them who could afford it should migrate to Abyssinia across the Red Sea. He observed that the ruler of Abyssinia was just and did not permit anyone being wronged in his dominions. The title of the ruler of Abyssinia was Najashi. The capital of the country was Axum, which was close to modern Adowa. The Najashi of the time, whose name was As-hama, was a just, intelligent and powerful ruler. He was a Christian by faith and ruled over a vast domain. Under the direction of the Holy Prophet, eleven men and four women from among the Muslims migrated to Abyssinia. The better-known ones of them were: Usman bin Affan and his wife Ruqayya, daughter of the Holy Prophet; Abdul Rahman bin Auf; Zubair bin Awam; Abu Huzaifah bin Utba; Uthman bin Maz’un; Musa’b bin Umair; Abu Salama bin Abdul Asad and his wife Um Salama. All these were connected with powerful tribes of Quraish, which is an indication that even such people were not secure against the persecution of Quraish; and also that the weaker ones among the Muslims were so helpless that they could not undertake the journey.

Muhammad: Seal of the Prophets (The Divine Call II)

 By: Muhammad Zafrulla Khan

Shortly after, the Holy Prophet directed Ali to prepare another meal and invited his relatives to it. On this occasion, he addressed them as follows: ‘Descendants of Abdul Muttalib, I have brought you something, better than which no one has brought for his people. I call you to God. If you respond to my call, you will become the recipients of the best bounties of this life and the next. Which of you will be my helper in this enterprise?’ There was dead silence, when suddenly Ali stood up and said: though I am the weakest and the youngest of all those who are present here, I shall support you.’ Thereupon, the Holy Prophet, addressing his guests, said: ‘If you will hear and follow what this young one has said, you would do well.’ On this there was general laughter and Abu Lahab said to his elder brother, Abu Talib: ‘Now Muhammad directs you to follow your son.’ The guests departed deriding and laughing at the Holy Prophet.

About this time the Holy Prophet felt the need of some place where the Muslims could gather together without hindrance, join together in divine worship and convey the message of Islam to whoever might come to them to learn about it. For this purpose, he chose the house of Arqam, an early convert to Islam, which was situated a short distance from the Holy Prophet’s own dwelling, upon the gentle rise of Safa. Fronting the Ka’aba to the east, it was situated in a frequented position and pilgrims, in the prescribed course, must needed to pass often by it. Thither were conducted any who exhibited an interest in Islam and there the Holy Prophet expounded to them his way more perfectly. On this account it became known among Muslims as the House of Islam. The Holy Prophet used this house as his centre for nearly three years. Umar was the last one to embrace Islam in this house. His adherence to Islam brought great strength to the Muslims, and thereafter they began to propagate their faith openly.

Muhammad: Seal of the Prophets (The Divine Call I)

 By: Muhammad Zafrulla Khan

Muhammad was now approaching his fortieth year. Always pensive, he had of late become even more thoughtful and retiring. Contemplation and reflection engaged his mind, and the moral debasement of his people pressed heavily on him. His soul was perplexed with uncertainty as to what was the right path to follow. Thus burdened, he frequently retired to seek relief in meditation amongst the solitary valleys and rocks near Mecca. His favourite resort was a cave in Mount Hira, a lofty conical hill two or three miles north of Mecca. Thither he would retire for days at a time, and Khadija sometimes accompanied him.

During this period he began to see dreams, which were fulfilled according to their true import. This was an indication that he had now come up to the standard mentioned in 20:41 with reference to Moses. It was on a Monday in the last ten days of the blessed month of Ramadhan when he was occupied in worship in the cave that he suddenly perceived an unfamiliar presence before him. It addressed him and said, ‘Recite’, to which he replied: ‘I am not able to recite’. Thereupon the presence seized him and, clasping him to its bosom, squeezed him hard and then, releasing him, directed him again, ‘Recite’, and received the same reply as the first time. This was repeated once more, as if the embrace had been intended each time to influence Muhammad’s heart and to prepare him for the message that was to be delivered to him. After the third embrace, the presence released Muhammad and directed him: ‘Recite in the name of thy Lord Who created. He created man from a clot of blood. Recite, for thy Lord is Most Beneficent, Who has taught by the pen, taught man that which he knew not’ (96:2-6).

Muhammad: Seal of the Prophets (Early Years II)

 By: Muhammad Zafrulla Khan

A confederacy for the suppression of violence and injustice, formed at Mecca shortly after the restoration of peace, aroused an enthusiasm in the mind of Muhammad, which the martial exploits of the Sacrilegious War had failed to kindle. The honour of originating the movement is ascribed to Zubair, son of Abdul Muttalib. The descendants of Hashim and kindred families assembled together and took an oath that they would take the part of one oppressed and see his claim fulfilled so long as a drop of water remained in the ocean, or would satisfy it from their own resources. The league was useful, both as a restraint upon injustice, and, on some occasions, as a means of enforcing restitution. Muhammad used to say in later years: ‘I would not exchange for the choicest camel in all Arabia the remembrance of being present at the oath which we took that we would stand by the oppressed.’

At one period of his youth Muhammad was employed, like other young men of his age, in tending the sheep and goats of Mecca upon the neighbouring hills and valleys. The hire received for this duty would, no doubt, have contributed to the support of his uncle, Abu Talib, and the occupation itself was congenial to his thoughtful and meditative character.

Muhammad: Seal of the Prophets (Early Years I)

 By: Muhammad Zafrulla Khan

Abdul Muttalib, the son of Hashim, grandson of Abd Manaf, father of Abdullah and grandfather of Muhammad, was, in his time, the foremost chief of Mecca. In the year 570, occurred the memorable invasion of Mecca by Abraha, the Abyssinian viceroy of the Yemen. He had built a magnificent cathedral at Sana’a whither he sought to attract the worship of Arabia; and, thwarted in the attempt, vented his displeasure in organizing an attack on Mecca with the purpose of destroying the Ka’aba. Upon this enterprise he set out with a considerable army. In its train was an elephant; a circumstance so singular for Arabia that the commander, his host, the invasion and the year, are still called by the epithet of the elephant. Arriving in the vicinity of Mecca, Abraha sent forward a body of troops to scour the valley and carry off what cattle they could find. They were successful in the raid, and, among the plunder, secured 200 camels belonging to Abdul Muttalib.

Muhammad: Seal of the Prophets (Introduction)

 By: Muhammad Zafrulla Khan

The study of a prophet’s life is necessarily concerned not only with the physical but also with the moral and the spiritual; indeed, primarily with the moral and the spiritual as illustrated in the physical and the material.

Muhammad was a human being like the rest of us. He was commanded in the Holy Quran (18:111):

Tell them: I am but a man like unto you; it is revealed to me that your God is One God. So let him who hopes to meet his Lord work righteousness and let him associate no one in the worship of his Lord.

An exemplar must be a man in all respects like his fellow men. A superhuman being cannot be an exemplar for human beings. His faculties, capacities, sentiments, reactions, reflexes, and all his values would be different from those of men. Even if he could understand men in every respect, men would not be able to understand, appraise and assess him completely. Thus, being a man like unto other men, Muhammad fulfilled the first and most essential condition of being an exemplar for other men. He was no different from them; he had similar faculties and capacities and he could understand them perfectly. So would they, if they tried being able to understand him.

Moral Qualities Related to the Doing of Good

The second types of moral qualities are those that are related to doing good. The first of these is forbearance or forgiveness. He who commits an offence against another causes him pain or harm and deserves to be punished either through the process of the law, with imprisonment or fine, or directly by the person offended. To forgive him, if forgiveness be appropriate, would be to do good unto him. In this context the teaching of the Holy Qur’an is:

That is, good men are those who control their tempers when they are roused and who overlook people’s faults when that is appropriate.1 The recompense of an injury is a penalty in proportion thereto; but whoso forgives and effects thereby a reform in the offender, and no harm is apprehended, that is to say, exercises forgiveness on its appropriate occasion, will have his reward with Allah.2

Steadfastness, Sympathy for Mankind and Search for an Exalted Being

Truthfulness

One of the natural qualities of man is truthfulness. Normally, unless a person is moved by some selfish motive, he does not wish to lie. He is averse to falsehood and is reluctant to have recourse to it. He is displeased with a person who is proved to have told a lie, and looks down upon him. But this natural inclination cannot be accounted a moral quality. Even children and the insane exhibit it. Unless a person discards those purposes that lead him away from telling the truth, he cannot be considered truthful. If a person tells the truth when no personal interest is involved, but is ready to have recourse to lying where his honour or property or life is concerned, and fails to tell the truth, he is no better than a child or an insane person. Do not the insane and minors speak such truth? There is scarcely anyone in the world who would lie without any purpose. The truth that might be abandoned in order to escape some loss that threatens is not a moral quality. The proper occasion of telling the truth is when one apprehends loss of life or property or honour. In this context the Divine teaching is:

Shun the abomination of idols, and shun all words of falsehood This shows that falsehood is also an idol and he who relies upon it ceases to trust in God. Thus, by uttering a lie one loses God.

When you are called upon to testify to the truth, do not fail to do so; and do not conceal true testimony; he who conceals it is sinful at heart.

When you speak, tell the truth and hold the scales even, though the person concerned be your kinsman.

Be strict in observing justice and bear witness only for the sake of Allah, even if it should occasion loss to you or your parents, kinsmen or sons, etc. Let not the enmity of a people towards you incite you to injustice or falsehood. Truthful men and truthful women will have a great reward from Allah.They exhort one another to hold fast to the truth. Those who do not keep company with the untruthful.

LAYLATUL QADR

By Adam Walker, UK

ﹺﻢﻴِﺣﱠﺮﻟﺍ ﹺﻦَـﻤْﺣﱠﺮﻟﺍ ِﻪﹼﻠﻟﺍ ﹺﻢْﺴﹺﺑ
ﹺﺭْﺪﹶﻘﹾﻟﺍ ِﺔﹶﻠْﻴﹶﻟ ﻲِﻓ ُﻩﺎَﻨﹾﻟَﺰﻧﹶﺃ ﺎﱠﻧﹺﺇ
ﹺﺭْﺪﹶﻘﹾﻟﺍ ﹸﺔﹶﻠْﻴﹶﻟ ﺎَﻣ َﻙﺍَﺭْﺩﹶﺃ ﺎَﻣَﻭ
ﹴﺮْﻬَﺷ ِﻒﹾﻟﹶﺃ ْﻦﱢﻣ ٌﺮْﻴَﺧ ﹺﺭْﺪﹶﻘﹾﻟﺍ ﹸﺔﹶﻠْﻴﹶﻟ
ْﻣﹶﺃ ﱢﻞﹸﻛ ﻦﱢﻣ ﻢﹺﻬﱢﺑَﺭ ِﻥﹾﺫﹺﺈﹺﺑ ﺎَﻬﻴِﻓ ُﺡﻭﱡﺮﻟﺍَﻭ ﹸﺔﹶﻜِﺋﺎﹶﻠَﻤﹾﻟﺍ ﹸﻝﱠﺰَﻨَﺗ ﹴﺮ  

ﹺﺮْﺠﹶﻔﹾﻟﺍ ﹺﻊﹶﻠﹾﻄَﻣ ﻰﱠﺘَﺣ َﻲِﻫ ٌﻡﺎﹶﻠَﺳ

[97:1] In the name of Allah, the Gracious, the Merciful. [97:2] Surely, We sent it down
during the Night of Decree. [97:3] And what shall make thee know what the Night of
Decree is? [97:4] The Night of Decree is better than a thousand months. [97:5] Therein
descend angels and the Spirit by the command of their Lord with Divine decree concerning
every matter. [97:6] It is all peace till the rising of the dawn.

Laylatul Qadar is a night of great blessing in which Allah (swt) showers His Mercy upon those of His believers whom sincerely and faithfully love and obey His Will. It is a night which is commonly associated with the revelation of the Holy Qur’an but also has other meanings which are all deeply rooted in Allah’s attribute of Rahmaniyyat.

From the above verses of the Holy Qur’an (97:1-6) we are made to understand that Laylatul Qadr literally means the ‘Night of Decree/Power’. It is a night which is of greater value than a thousand months (1000 being the highest numerical figure in Arabic) and in which the angels descend upon the Earth and help to breath a new life into mankind. We also know from another place in the Holy Qur’an (44:4) that it is a ‘Blessed Night’ (ٍﺔﹶﻛَﺭﺎَﺒﱡﻣ ٍﺔﹶﻠْﻴﹶﻟ),

Muhammad the Liberator of Women (III)

Hadhrat Mirza Bashir-ud-Din Mahmood Ahmad ^ra
Second Successor to the Promised Messiah

This is the teaching which the Holy Prophet (peace and blessings of Allah be upon him) promulgated at a time when the standards of the world were altogether opposed to it. Through these injunctions, he reclaimed women from the slavery which had been their lot for thousands of years, to which they were forced in every land, and the yoke of which every religion had put on their neck. One man, in one time, cut asunder all these chains of serfdom! Bringing freedom to mothers, he at the same time saved their children from slavish sentiments, and provided for the germination and nourishment of great ambition and high resolve! 

However, the world did not value the teachings. What was indeed a boon, it branded as tyranny. Divorce and separation it regarded as strife, inheritance as ruining the family, independence of woman as means of the disruption of domestic life. For thirteen hundred years, it went on ridiculing, in its blindness, the things which this one man who could see, had communicated to mankind for their good. It went on condemning his teachings as against human nature. Then came the time when the exquisiteness of the word of God (transmitted through the Holy Prophet) should reveal itself. The very peoples who looked upon themselves as the bearers of civilization, began to obey the civilizing injunctions of the Holy Prophet. Everyone of these peoples in turn, changed their laws in increasing conformity to the principles preached by the Holy Prophet (on whom be peace). 

Muhammad the Liberator of Women (II)

Hadhrat Mirza Bashir-ud-Din Mahmood Ahmad ^ra
Second Successor to the Promised Messiah

By the advent of the Holy Prophet (peace and blessings of Allah be upon him) all these iniquities were wiped away, as it were, with one stroke. He declared that God had particularly entrusted to him the task of safeguarding the rights of women. 

He proclaimed in the name of God that man and woman by virtue of their humanity, were the equal of each other, and when they lived together, just as man had certain rights over woman, so had woman certain rights over man. Women could own property in the same way as men. A husband had no right to use the property of his wife, as long as the wife, of her own free will, did not let him have some of it. To seize her property by force, or in a manner which made it doubtful whether her natural shyness had not stood in the way of her refusal, was wrong. Whatever the husband of his own free will should give away to the wife, would be the property of the wife and the husband would not be able to take it back from her. She was to inherit the property of her parents just as well as her brothers. Only considering that all the family responsibilities fall on man, and woman’s concern is her own self alone, her share was to be one half of the share of man, that is, out of the property of their (deceased) parents. 

WAGE RUDOLF SOEPRATMAN FROM "INDONESIA RAYA" TO AHMADIYYA

1932, Soepratman got sick vein condition, caused by fatigue due to hard work. After resting for two months, in Tjimahi, he returned to Jakarta to follow Achmadijah sect. Since April he was with his brother residing in Surabaya (Excerpt Tjiptomihardjo Soejono writing in 'memoirs 10 years of Madiun Regency "page 171)

The birth of Indonesia Raya

October 28, has a tight relationship with feeling and soul for struggle of our nation, because on that day had been born something, which has now become a heritage for our nation, is the state song "INDONESIA RAYA". Precisely on October 28, 1928, at the second Indonesian Youth Congress in Jakarta, Indonesia Raya song was inaugurated as the state song of Indonesia.

Coinciding with the inauguration of the state song, spoken also in the Congress that sacred oath, is the Youth Pledge states: "We landed the water one, is the country of Indonesia. We are one nation, is the nation of Indonesia. We are speaking one of, is the Indonesian language.

Since that time, that oath becomes oath of our whole nation. National Anthem and vow that the nation was born in the Youth Congress, has proven to be 'elements' are all important and fundamental for the country above where we now stand. From that moment on, the national anthem Indonesia Raya is recognized by the whole nation as its National songs, and now the song has been known and recognized worldwide as well as by the Indonesian state song.

Muhammad the Liberator of Women ( I )

Hadhrat Mirza Bashir-ud-Din Mahmood Ahmad

The various aspects of the life of the Holy Prophet (peace and  blessings of Allah be upon him) are all so sublime, that in the matter of  choice, a writer on the subject soon finds himself baffled and selection  becomes very nearly impossible. In consideration of present day needs, however, I wish to take up that side of the Holy Prophet’s life which concerns the way in which he purged the world of that form of utter slavery which had been for all time the curse of humanity. I mean the slavery of women.  

Before the advent of the Holy Prophet (peace and blessings of Allah be upon him) women in all countries were in the position of slaves and chattels, and their slavery could not but have reacted adversely even on men; for sons of slaves cannot assimilate the spirit of freedom.  

There is no doubt woman, either because of her beauty or because of her sterling character, has always been able, in individual cases, to dominate over men, but freedom thus obtained could not be termed true freedom, for the simple reason that it was not hers by way of right. It was only a matter of  exception to the general rule, and freedom which is exceptional, can hardly lead to the culture of true aspirations. 

The Holy Prophet (peace and blessings of Allah be upon him) had his advent about 1,350 years ago. Before his time, no religion or nation afforded to woman such freedom as she could use by way of right. Of course in countries where no law  prevailed, she was free from all disabilities. Yet even this kind  of freedom cannot be called true freedom. It is rather described as license. True freedom is that which is reaped out of a state of civilization and conformity to law. The sort of freedom we get when we break the bounds of the law is not freedom at all because such freedom does not generate any strength of character.

Greek Philosophy

N MATTERS OF REVELATION AND RATIONALITY, it is difficult to find many Greek philosophers fitting into the genuine description of a prophet who combines in him a perfect balance of the two. Socrates is an exception.

Socrates, (470–399 BC) being a class unto himself, occupies a unique position in the history of Greek philosophy which fails to mention anyone other than him to belong to that class. There must have been prophets before and after him but of them we can only infer from some oblique references by Socrates himself. For instance, he is known to have said that he is not the only one from God who has been the recipient of revelation; there have been great men before who did the same to serve the cause of goodness. Again, he warns Athenians not to put him to death otherwise they would never see the like of him again, except if God so desires to teach the right path to the Athenians by sending someone else.

This chapter is largely devoted to Socrates and what he stood for, because he manifests a perfect balance of revelation and rationality; but it is impossible not to mention Plato and Aristotle when one talks of Greek philosophy. It is indeed they who pioneered a new mode which has become almost eternal, but they certainly owed their greatness to their revered master.

It was Socrates who had introduced into philosophical discussions of the time, the elements of knowledge, truth and rationality with emphasis so powerful that some biographers describe him as having brought high-flown ethereal philosophies from the heavens down to earth. We believe that the converse is true; the philosophical babble of the sophists before him were the acts of earthly men. It is knowledge, truth and rationality which lift human thoughts to sublime loftiness. That is why though Plato and Aristotle left a most profound and rich heritage for us concerning all philosophical discussions, there is nothing like the lasting noble influence of Socratic integrity which went largely into the making of Plato and Aristotle. The philosophies of Plato and Aristotle are but briefly dealt with, just by way of introduction.

European Philosophy

HEN THE SUN of secular enlightenment finally set upon Andalusia, its radiant face rose from the horizon of France to smile upon what lay of Europe beyond. It lit up the entire Continent from South to North, and from East to West. A glorious day of knowledge broke which was to dominate Europe for centuries to come. The age of the Renaissance had begun.

But few in Europe realize today how much they owe to Muslim Spain for that great dawn of enlightenment called the Renaissance. Many outstanding philosophers, mathematicians, scientists, astronomers and physicians from Andalusia are but obliterated memories for Europe, buried in the forlorn graveyards of oblivion.

With the dawn of the Renaissance as the darkness was dispelled, reason and rationality began to dispossess the blind faith of the territories which it had long held under its mighty sway. To keep a balance between the secular philosophies on the one hand, and faith and belief on the other was not an easy task. It was no trivial challenge for the priest-ridden society of that age to defend their faith against the new philosophical invasion by reason and rationality. They had inherited an image of Christianity which largely under Pauline influence had disintegrated into mythical dogmas. It was no longer the same Divine light which had illuminated Christ.

Even before the Renaissance, some European intellectuals had attempted to maintain a balance between reason and faith. E.J. Scotus in the ninth century AD had set the noble example of bringing about a measure of truce between faith and reason. He maintained that truth cannot be reached through reason alone, but reason and faith had a part to play together. He suggested that in the beginning religious beliefs were founded on rational grounds. Convictions cannot be born out of mere conjectures. There has to be some logical basis for the building of convictions. Whether it is done advertently or inadvertently, for every conviction, as it is born, there has to be some rational basis. In short, Scotus believed that true faith should not be equated with myth. It should be understood to have been founded on some solid, rational platform. In the beginning when faith took root in the human mind, it could not have happened without some reason and logic to support it, he assumed. Yet with the passage of time, that link must have faded out and was no longer observable. From then on faith appeared to be suspended in mid-air without the pillars of reason to support it. Yet its firmness and tenacity which have stood the test of time are indicative that it could not have reached this high level of conviction altogether without reason or logic.

Islamic Schools of Thought

HE ISLAMIC POINT OF VIEW can be presented from two different perspectives: first by analysing the work of various Muslim thinkers, and second by attempting to directly assess the Quranic stance in the light of the Sunnah which comprises both verbal instructions as well as the practice of the Holy Prophetsa. The authenticity of the former's understanding of Islam becomes more and more dubious with the passage of time. It is so because they are inclined to turn progressively more dogmatic in their inferences which may not always be rational and justified. Otherwise what they call Islamic is of course initially based on their study of the fundamentals of Islam. Those who draw their inferences from the Quran and the Sunnah can only be treated as a separate category if they strictly adhere to the principle of rationality. Such an analytical study of the major issues will be made later in this book. Presently, we turn our attention to the former and discuss the thought processes of early Muslim scholars, sages and philosophers in the era that led to the formation of many different schools of Islamic thought. Two distinctive influences were at play during the early period of Islamic history:

1. The most powerful and predominant was the influence of the Quran and the Sunnah, which had revolutionized the concept of knowledge and broadened the horizon of study and investigation to unsurpassed dimensions.


2. A growing interest in Greek philosophy and sciences, as well as the study of classical philosophy of India, Persia and China, had also a role to play in the development of Muslim thought. This paved the way for various alien philosophers to become the focus of Muslim attention independently or in conjunction with Islamic teachings.

Individual Versus Society

REEDOM is a prerogative of all living things, man being no exception. Liberty is the most cherished fruit of life. Man is the epitome of liberty which is ingrained in him. His very texture is woven with the yarn of liberty. Yet, amazingly, we find all man-made institutions shaped to work against the liberty of man in the final analysis.

A careful study of the history of progressive growth of traditions, customs and legislation is sufficient to prove this assertion. The evolution of the state when viewed from an unbiased, detached angle of perception will appear no more than an institutionalized journey of man towards progressive self-imposed slavery. To resolve this dilemma requires a deeper understanding of the factors which are responsible for this step by step transition from freedom to bondage.

One thing must be noted at the outset, that man by nature will bow to the authority of society only when he is driven by selfish motives; otherwise he will have to be coerced into submission. But to socialise is not a prerogative of man alone. As the animal kingdom moves from lower to higher orders, there appears to be a gradual transition from a chaotic to a more disciplined, organized and centralized animal society. Sometimes we notice it as a trend, where necessity must have taught the animals to live together in their common interest of survival. Sometimes, to our utter amazement, we find social order and meticulous discipline ingrained even in such animal species as are not very highly placed in the ladder of evolution. No gradual evolutionary influences can be traced in their highly disciplined order which seem to have erupted as such in their final perfected form. All that we can infer from the study of their institutionalized existence is that it is naturally ingrained in them.

Take for example the case of certain insects. Where would one place in the ladder of evolution the society of honey-bees? What could possibly have preceded them if they had slowly evolved step by step? Where would one find the evidence of a gradual stage-by-stage development of a long line of insects culminating in the creation of honey-bees? Likewise, when we examine the case of termites and some of the other species of ants belonging to the order of insects, we experience similar problems.

Introduction with a Historical Perspective

HE STUDY of the history of religious and secular thought reveals that throughout the ages great philosophers, sages and religious leaders held different views about the comparative values of reason, logic and revelation. As such, they can be divided into various groups.

There are those who emphasize the role of rationality to a degree that they consider it as the only valid means of discovering truth. For them, the only conclusion worthy of acceptance is the one which can be derived through dialectical logical reasoning based on observed facts. Hence, they believe that truth (in whatever form they define it) can only be reached through the faculty of reasoning.

There are thinkers who believe in the phenomenon of Divine guidance which, according to them, plays a definite role in enlightening the human mind, providing it with answers to many unresolved questions.

Again there are those who believe that truth can be reached entirely through inner experiences referred to as 'inspiration'. They consider it to be attainable through a deep search within oneself, as if its blueprint had been imprinted upon every human soul. They delve deep within themselves, and through an introspective study attain a fundamental understanding of nature and how it works.

Another mode of reaching truth shared both by the religious and secular schools of enquiry is mysticism. Mystification of life seems to be a common tendency shared by believers and non-believers alike. Mystics may belong to all the categories mentioned above and their methodology could be philosophical or religious. Their distinguishing mark is that they enjoy being cryptic.

Then there are pseudo-philosophers who use words and phrases that are too elusive for the common man to understand. Thus they hide their views behind the mystic screen of their verbosity. There are others however, who have truly scientific minds but are mystics all the same, as were Pythagoras and Averroes. They burrow deep in search of the seed of truth and do not remain content with hovering on the surface of things. To keep track of them with concentration of mind is always rewarding.

The Future of Life on Earth

Is there any life in other planet in this galaxy or in universe? are we alone in this universe? that is two question looking th answer to proof. story about ET or Alien have been heard but until that is still mistery and no other contact with another extra terestrial, so what does quran said about it? 

Over 1400 years ago, in the vast desert of Arabia, an astonishing text made its appearance. Known as the Holy Qur’an, it prophetically answered the question which no one was asking then, but in the space age is agitating the minds of billions.
In a chapter aptly called Mutual Consultation in which is written:

“And among His Signs is the creation of the heavens and the earth, and of whatever living creatures (da'bbah) He has spread forth in both. And He has the power to gather them together when He will so please” [42:30]

“Da'bbah covers all animals which creep or move along the surface of the earth. It does not apply to animals which fly or swim. It is certainly not applicable to any form of spiritual life. In Arabic a ghost will never be referred to as da'bbah, nor an angel for that matter.

BI: Global Crisis Not Affect Indonesia

Bank Indonesia (BI) states that the effect of the global crisis in the United States does not have a major impact in economic growth in Indonesia.

"Resilience of liquidity and our capital is still strong resistance from market risk. there is not much interference, since most of the securities owned by our country's domestic securities is primarily the SBI (Bank Indonesia Certificate) and GS (Government Securities)," said Director research and Regulation of BI, Halim Alamsyah, in Jakarta yesterday.

By far, Halim explained that Indonesia did not experience constraints in the availability of liquidity. "If the crisis is that there are problems with the availability of liquidity, in the condition in Indonesia I think we do not have that liquidity difficulties," he explained.( Vivanews )

According to Halim, global influence, especially American and European crisis will not bring great influence both the short, medium and long term. "That is, if in the long Asian economies declined, automatically it will be exposed to the growth of our exports and it will slightly reduce the speed of our economy but little. However, the results of the simulations we did Indonesia's economy is strong enough," he said.